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Here in the material world whatever we consider happiness, that is limited

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Expressions researched:
"Here in the material world whatever we consider happiness, that is limited"

Lectures

Bhagavad-gita As It Is Lectures

So ramante yoginaḥ anante (CC Madhya 9.29). Anante... Happiness mean which has no end. That is happiness. According to Vedic literature, happiness has no end. Unlimited happiness. Here in the material world whatever we consider happiness, that is limited. That has its end. But spiritual happiness is calculated... Just like spirit is unlimited, similarly spiritual happiness is also unlimited.
Lecture on BG 5.14-22 -- New York, August 28, 1966:

Now, the one who is situated in that transcendental position, he is not attached... Bāhya-sparśeṣu asaktātmā. Now, those who are materially situated, they take pleasure outside, which is in contact with my senses. In contact with my senses. And the highest contact of senses in the material world is the sex contact. So one who is situated in this Brahman, so he has no connection with the external things and enjoy with the sense attachment, bāhya-sparśa. Sparśa means touch, and bāhya means external. So he is not interested in such sort of happiness. Bāhya-sparśeṣu asakta. He is detached. He is detached from. His ātmā, his, I mean to say... Ātmā means mind, ātmā means body, and ātmā means soul. So you take either way, either body, soul, or mind, he is detached from such external. He is not attached to that external happiness. Vindaty ātmani yat sukham: "He enjoys within himself." Enjoys within him... That is real happiness. This word rāma... We chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. This rāma... he rāma means that unlimited enjoyment in real happiness. There is another meaning of rāma. Rāma, Lord Rāma, that is all right. And also some grammatical meaning that rāma means ramante. Ramante means to enjoy. So there is a verse in Bhāgavata,

ramante yogino 'nante
satyānande cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
(CC Madhya 9.29)

Ramante yoginaḥ. Yoginaḥ means those who are advancing in spiritual science and advancing in Kṛṣṇa consciousness. They are called yogi. So ramante yoginaḥ. The yoginaḥ, they take pleasure, satyānande. Satyānande means "in actual happiness." Because the living entity, he is, I mean, sac-cid-ānanda-vigraha (Bs. 5.1), happiness—his prerogative. He cannot... Why shall he be put into miseries? That is not his position. He should be always in happiness. So their happiness they do not know here. In the material conception of life we do not what is happiness. So those who are yogi, those who are transcendentalists, advanced in spiritual life, they know what is happiness. So ramante yoginaḥ anante (CC Madhya 9.29). Anante... Happiness mean which has no end. That is happiness. According to Vedic literature, happiness has no end. Unlimited happiness. Here in the material world whatever we consider happiness, that is limited. That has its end. But spiritual happiness is calculated... Just like spirit is unlimited, similarly spiritual happiness is also unlimited.

So ramante yoginaḥ anante satyānande. Satyānanda means real happiness. Satyānande. And what is that satyānande? Cid-ātmani. Cit. Cit means knowledge. And ātmā. When the ātmā is developed in full knowledge of Kṛṣṇa consciousness, that sort of happiness is real happiness. Now, bāhya-sparśeṣu asakta, asaktātmā vindaty ātmani. Ātmani means with the soul, with the Supersoul, the relation between the soul and the Supersoul. That is called ātmā. That is called rāsa dance. You have heard about Kṛṣṇa's rāsa dance. That is happiness. In the field of spiritual platform that happiness is realized. So sa brahma-yoga-yuktātmā sukham akṣayam aśnute. Akṣayam means that does not pass away, not flickering, not flickering. Here in the material world all happiness, the so-called happiness, they are all flickering. They come and go. Therefore one who is transcendentally situated, he does not care for happiness or distress because he knows, "Either this happiness or this distress, it has appeared and it will go. It will go. So why I shall be disturbed in distress also?" Because this nature of this world... Just like snowfall in your country. Snowfall... Now we are expecting snowfall. Last year there was snowfall. It has gone away. Again they are coming. So anything of this world, they come and go. They come and go. So we shall not be disturbed. In Bhagavad-gītā also, Lord Kṛṣṇa advised Arjuna that

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata
(BG 2.14)

Even there are distress in this material world, we should learn to tolerate because these are ephemeral. They are not neither real distress, neither real ha... We should be callous either of this happiness or distress. So one who is like that, he... Sa brahma-yoga-yuktātmā sukham akṣayam. Akṣayam means "which does not deteriorate." That sort of happiness he enjoys. Ye hi saṁsparśajā bhogā duḥkha-yonaya eva te (BG 5.22). And one who is attached with the touchstone, I mean to say, sense touch, he must know that he is inviting miseries of life. He's inviting miseries of life. Ye hi saṁsparśajā bhogāḥ. Any enjoyment which is derived out of the touch of the senses, we should know that is meant for our miserable life. Ye hi saṁsparśajā bhogā duḥkha-yonaya eva te. Duḥkha-yonayaḥ means that in future I'll have to suffer for that. Therefore sense control is very essential in the material advance, er, in the spiritual advancement of life. Saṁsparśajāḥ. The happiness derived, material happiness derived out of the touch of senses, oh, it is clearly stated here that duḥkha-yonayaḥ: "They are the mother of all miseries. Mother of all miseries." There are so many instances.

Narottama +
June 19, 0012 JL +
June 19, 0012 JL +
BG: 0 +, SB: 0 +, CC: 0 +, OB: 0 +, Lec: 1 +, Conv: 0 +  and Let: 0 +